Chinese
以寂怒手印开展的瑜伽，反复不断地修持三摩地。以圆满福德和智慧二资粮的受用为例，就像黑暗，不舍弃而显现光明；就像毒药，不舍弃而转为药物一样。如是，不舍弃分别念，而显现果位为身和智慧，获得文字轮大集之殊胜地，如实获得一般，这是将顺应之法相结合，或者意指将彼之自性作为道。近取是，智慧大则获得异熟果，智慧小则获得积聚。༈ 这是章节的名称。正直。寂怒本尊以多种手印开展，为了教导修持瑜伽三摩地之方法，作为论典的词义，以断除和执持之义，故名为章节，是为次第第六之义。噶萨。༈ 第二个总义，无间断地积聚资粮，有三。计数。顶礼并承诺宣说。正直。顶礼于开展手印，寂怒二缓和，证悟之状态。以有漏无漏无间断地与果位持明相结合。开展是圆满资粮道之时的后得位。宣说合道之资粮积聚。论义有二，略说和广说。初略说，无间断之道，资粮积聚，有近修和近近修，修持和修持大，以无间断之道，近修修持四者，于义圆满，于此应知。此近修修持四者，也是道次第入门之近修修持四者，和修持论典之近修修持四者，以及结合之近修修持四者。༈ 广说有三，道的近修修持四者，结合之近修修持于供养之时宣说，和修持之近修修持四者。初有四，计数。如是近修修持四者，有三部分，初为道次第入门之近修修持四者。彼亦有四，初为近修，首先证悟胜义和世俗菩提心真谛无别之见，并精进修持三摩地。
English
The yoga of expanding the mudras of the peaceful and wrathful deities is to continuously cultivate samadhi again and again. Taking the enjoyment of the two accumulations of merit and wisdom as an example, just like darkness, light appears without abandoning it; just like poison, it transforms into medicine without abandoning it. Likewise, without abandoning conceptual thoughts, the result manifests as body and wisdom, and the supreme ground of the great assembly of the wheel of letters is attained, appearing as if actually obtained. This refers to combining harmonious methods or taking the very nature of that as the path. The near attainment is that great intelligence results in the ripening of karma, and small intelligence results in the attainment of accumulation. ༈ This is the title of the chapter. Straightforward. The peaceful and wrathful deities expand into many mudras, and the method of learning the yoga samadhi of meditation is taught. The words and meanings of the treatise are cut off and held, hence it is called a chapter, meaning the sixth in order. Kasa. ༈ The second general meaning, accumulating merit without interruption, has three parts. Counting. Vowing to prostrate and explain. Straightforward. Prostrating to the state of realization where the mudras are expanded and the peaceful and wrathful are both familiar. By combining the contaminated and uncontaminated without interruption with the result, the vidyadhara. Expanding is the subsequent attainment at the time of the completion of the accumulation path. The accumulation of merit of the union path will be explained. There are two aspects to the meaning of the text: a brief explanation and a detailed explanation. The first is a brief explanation: the uninterrupted path, the accumulation of merit, has the approach and the near approach, the accomplishment and the great accomplishment. The uninterrupted path has four approaches and accomplishments, which are complete in meaning and should be understood here. These four approaches and accomplishments are also the four approaches and accomplishments of the path of gradual entry, the four approaches and accomplishments of the accomplishment text, and the four approaches and accomplishments of the union. ༈ The detailed explanation has three parts: the four approaches and accomplishments of the path, the explanation of the union's approach and accomplishment during the offering, and the four approaches and accomplishments of the accomplishment. The first has four parts. Counting. Thus, the four approaches and accomplishments have three parts, the first being the four approaches and accomplishments of the path of gradual entry. It also has four parts, the first being the approach: initially, realizing the view that ultimate and conventional bodhicitta are inseparable truths, and diligently cultivating samadhi.
Chinese
因此，在数字、时间和象征的三种修持中，从圣者那里所做的不浪费，并且因为是努力看待，是道路的界限。通过区分两种心识的装备，那以下直至大定空和遍定大悲都称为修持。第二是近修持，依赖于此，观想明观神的身相，一个或多个大手印，因为比前者更接近果位，所以是近修持。因此，因为那个理由，双运一个大手印，以及显现作用的散布大手印，这二者是近修持。第三是成办，成办本身就是在结合道无间道上成办聚集坛城。第四是大成办，是时间聚集坛城的结尾。在象征和表相的修持圆满后，最后一天获得成就，那就是大成办。从中，无论获得哪一个，果位究竟的特征，见道异熟，以及寿命自在，那就是果位成就。༈。在结合的修持供养的场合所开示的，以及直接、简略开示的第三个结合的四种修持成办是，寂怒的塔那嘎纳的供养场合，应当像下面所开示的那样了解，这样说。然而，如果仅仅对修持和成办二者进行识别，那么结合的四种修持成办是，寻找具有法相的明妃后，沐浴进入法衣守护身体，这是修持。通过誓言加持，以欲妙的论典使安乐增长，这是近修持，嬉戏第四印是成办，菩提心降于虚空是大成办。成办的四种修持成办是，如果按一个月来计算，与处所宫殿相符地积聚物品，书写唐卡后陈设所依物，供养大天护法，这是修持。十五天以上如法进行仪轨是近修持。十五天以下十四天是成办。最后一天获得成就是大成办。成办的修持成办有两种，广说和简略开示，以及直接、简略开示的第二个成办，以时间的四种修持成办为主，在此聚集坛城的场合详细开示，有两种，是什么呢？
English
Therefore, among the three practices of number, time, and symbol, what is done from the holy ones is not wasted, and because it is diligently looking, it is the boundary of the path. By distinguishing the equipment of the two minds, that below until the great Ting empty and the all-pervading great compassion are called practice. The second is the near practice, relying on this, contemplating and clearly seeing the deity's body, one or more great mudras, because it is closer to the fruit than the former, so it is the near practice. Therefore, because of that reason, the union of one great mudra, and the spreading great mudra that manifests function, these two are the near practice. The third is accomplishment, accomplishment itself is the accomplishment of gathering mandalas on the path of the uniterrupted path of union. The fourth is the great accomplishment, which is the end of the time gathering mandala. After the practice of symbols and signs is complete, the last day to obtain accomplishment, that is the great accomplishment. From this, whichever is obtained, the characteristics of the ultimate fruit, the maturation of the path of seeing, and the freedom of life, that is the accomplishment of the fruit. ༈. What is taught in the context of the offering of the practice of union, and the third of the direct and brief teachings, the four practices and accomplishments of union, is that in the context of the offering of the peaceful and wrathful Tana Ghana, it should be understood as taught below, so it is said. However, if only the practice and accomplishment are identified, then the four practices and accomplishments of union are: after searching for a consort with characteristics, bathing and entering the robes to protect the body, this is practice. Through the blessing of vows, increasing bliss with the scriptures of desire, this is near practice, playing with the fourth mudra is accomplishment, and descending bodhicitta into the sky is great accomplishment. The four practices and accomplishments of accomplishment are: if calculated on the basis of one month, accumulating objects in accordance with the palace of the place, writing thangkas and arranging the supports, offering to the great gods and protectors, this is practice. Performing the ritual properly for fifteen days or more is near practice. Fourteen days or less than fifteen days is accomplishment. Obtaining accomplishment on the last day is great accomplishment. There are two types of practice and accomplishment of accomplishment: extensive explanation and brief explanation, and the second accomplishment of direct and brief explanation, focusing on the four practices and accomplishments of time, in this context of gathering mandalas, there are two types of detailed explanation, what are they?
Chinese
以五种圆满的集合来奠定基础，以四支修习来端正修持的宗规，从而使结合道之集合修习得以圆满。修持者在处所、时间、资具等方面，以五种圆满来奠定基础，并以四支修习来端正修持的宗规。那么，如何做呢？瑜伽士们在寂静或忿怒之中，无论喜欢哪一种，都应如其所好。在这里，也应修习寂静的集合，或修习忿怒的集合。详细解说分为两部分：随喜寂静或忿怒来修习集合，以及修习的征兆和果报。第一部分分为两部分：修习寂静，以及修习忿怒。修习寂静又分为两部分：简略指示和详细解说。首先是简略指示：总的来说，有寂静和忿怒两种，其中首先是通过寂静之门来修习集合，包括处所圆满第一，时间圆满第二，资具圆满第三，导师眷属修持者圆满第四，修持的方法圆满。此处母本缺一页，需要与其他版本对照。禅定是达到究竟的方便。誓言是普遍具备一切，特别是对于修持来说，是不可违越的誓言。具相的上师必须具备四条河流，即：传承汇集的教言之河，上师传承加持之河，圆满的灌顶之河，以及自证觉性之河。灌顶之河有四种：获得本尊神灌顶，如咕咕ra匝；获得经函典籍灌顶，如国王匝；获得明觉能力灌顶，如莲花生；获得一切灌顶，或获得班智达学者灌顶，如毗玛拉。或者说，不间断的四河传承，从神处获得灌顶，是导师嘎绕多杰的传承；从人处获得灌顶，是毗玛拉的传承；从明觉能力处获得灌顶，是导师莲花的传承；从经函典籍处获得灌顶，也说是国王匝的传承。或者说，四种灌顶之河是：外灌顶是续部的河流，内灌顶是元素的河流，修习灌顶是名声
English
The union path of accumulating collections is perfected by establishing the foundation with five perfections and straightening the principles of practice with four branches of approach and accomplishment. The practitioner establishes the foundation with five perfections, such as place, time, and resources, and straightens the principles of practice with four branches of approach and accomplishment. How is this done? Yogis, whether they prefer peaceful or wrathful practices in the context of single elaboration, should practice the accumulation of peaceful or wrathful deities accordingly. The detailed explanation is divided into two parts: practicing the accumulation of collections according to one's preference for peaceful or wrathful deities, and the signs and results of practice. The first part is divided into two: practicing peaceful deities and practicing wrathful deities. Practicing peaceful deities is further divided into two: brief instruction and detailed explanation. First, the brief instruction: Generally, there are two types, peaceful and wrathful. The former, practicing accumulation through the peaceful approach, includes the perfection of place as the first, the perfection of time as the second, the perfection of resources as the third, the perfection of the teacher and retinue of practitioners as the fourth, and the perfection of the method of practice. Here, one page is missing from the original manuscript and needs to be compared with other versions. Samadhi is the ultimate means of accomplishment. Vows generally encompass everything, and especially for practice, they are inviolable vows. A qualified lama must possess four rivers: the river of teachings where the transmissions converge, the river of blessings from the lineage of lamas, the river of complete empowerment, and the river of self-awareness experience. There are four types of empowerment rivers: obtaining the empowerment of the deity, like Kukkuraja; obtaining the empowerment of scriptures, like King Ja; obtaining the empowerment of awareness and abilities, like Padmasambhava; obtaining all empowerments, or obtaining the empowerment of a learned pandit, like Vimalamitra. Alternatively, the unbroken lineage of the four rivers: receiving empowerment from the deity is the lineage of Guru Garab Dorje; receiving empowerment from a person is the lineage of Vimalamitra; receiving empowerment from awareness and abilities is the lineage of Guru Padmasambhava; receiving empowerment from scriptures is also said to be the lineage of King Ja. Alternatively, the four rivers of empowerment are: outer empowerment is the river of the tantra, inner empowerment is the river of the elements, practice empowerment is fame.